Dirshu Mishnah Berurah

We introduce the concept of obligatory Amidah prayer, and a voluntary Amidah. This can be used in cases of doubt whether we fulfilled our obligation or not.

Where a person is so all consumed in their learning that they would not interrupt for any reason other than complete bodily necessities, they are exempt from prayer. Even in the time of the Shulchan Aruch it was not considered that such people existed and so for us, we must interrupt Torah study for saying the Amidah.

We discuss the concept of exemption from a second mitzvah (praying the Amidah) if you are already occupied in a mitzvah. We also see the argument between the Rambam and Ramban in the nature of the obligation for prayer - whether biblical or rabbinic, and the implications for womens' prayer.

It is not allowed to interrupt the amidah by speaking in almost all cases. Even to answer kaddish and kedusha is not allowed - rather a person should be silent and listen to the. words of the chazan and it is as if one has answered.

There are certain circumstances when interrupting one's prayer and moving to another location is necessary and is not called an interruption. Speech should be avoided under most circumstances. If there is a large interruption, the Halacha discusses where we should restart our davenning following the interruption.

The Halacha discusses what a person should do if they feel a great need to pass wind during the Amidah.

This siman discusses the care we must take not to disturb someone who is praying by sitting next to him/her or passing in front of them.

Whilst Hebrew is the language of choice for all of our prayers and has special qualities that transcend other languages, it is permitted to pray in any language that one understands as long as this does not become a permanent feature of synagogue life and Jewish practice.

The essential requirement is to be focussed and concentrate on every word of the Amidah. Minimally, we need to have concentration for the first brocho of Avot. Without this minimum level of concentration we haven't truly fulfilled our obligation of saying the Amidah.

The basic Halacha is that a person should not pray if they have drunk a reviit (86ml) of wine or more but should rather wait and let the effects of the wine wear off. This is qualified in today's discussion where we learn about different levels of intoxication and abilities to concentrate during the amidah, Shema, and other brochos such as birchat hamozon.

Kabbalistic methods for expelling extraneous thoughts, approaching Hashem in prayer, and expectations following successful prayer. 

We learn further about under what conditions it is permissible to spit during prayer (something that is very uncommon today) and we also learn about the essential act of prayer and what (mindset) intentions we need to have.

The Halacha requires us to only hold those items needed for a mitzvah purpose such as a siddur and lulav (at the right time) during prayer so that we not disturb our concentration.

Praying in The Presence of Idols and How we Should Stand During Prayers - we do everything we can that helps our concentration. We stand in awe and trepidation with our eyes looking down and our hearts in the Holy Temple as we talk to HaShem.

The preference is to stand unsupported whilst davenning. If this is not possible then it is acceptable to pray seated or even laying down when sick.

The Halacha teaches us the direction we should face to pray and the ideal positioning of the Aron Kodesh in shul. Some face directly East towards Israel, and some South East if they are North Easterly to it.

The Shulchan Aruch requires us to pause for a few seconds before we pray to consider before Whom we are praying. Doing this will change the very nature of our prayers.

There is a mitzvah to ensure that our hands are clean for prayer as well ideally for saying Shema, learning Torah, and making brochos. Water is the preferred medium for cleanliness but in the absence of water, other abrasive materials can be used.

The Halacha places great importance on ensuring a clean body prior to prayer and even if that means missing davvening in an minyan - this would take precedence. Events are sometimes beyond ones control and we are instructed how to handle those eventualities.

There are objective and subjective standards we need to consider when preparing ourselves to stand before Hashem in prayer.

We continue our discussion of where one should daven in shul and potential problems of praying very close to one's Rov.

It is important to establish the right environment in which to daven. The Shulchan Aruch mentions finding a fixed place, ideally close to the wall, and without interruptions of large objects or people between you and the wall. These are not mandatory but create a higher quality of environment for prayer.

The Halacha discusses how far one must journey forwards or backwards to find a minyan to pray in.

We learn that there is a special quality with praying at exactly the same time as the community prays in shul, even if you cannot be with them physically at the same time. When in a minyan you should not pray the Amidah before the community unless feeling very unwell.

Today we learn of the importance of praying with a minyan and the extra qualities that are achieved over and above praying by oneself.